Sermon Tone Analysis

“We know that the law is good, if one uses it lawfully, understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted.”

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The Apostle exposed the motives of the false teachers—they wanted to be teachers of the Law, though they had neither equipping for nor divine appointment to such responsibility.

It seems apparent that they yearned for the recognition, the honour and perhaps even the moral authority that attends those who teach the things of God in truth.

Exposing these frauds as Paul has done could leave the impression that the Word of God can be twisted into whatever shape an individual wishes.

In fact, that is a common perception among many outsiders looking in at the Faith.

They believe that the Bible can say about anything, depending upon the intent of the one presenting that word.

That reminds me of the man who took his daily guidance from a casual approach to the Word.

It was his habit simply to let the Bible fall open.

Then, dropping his finger to a page, he would read the verse on which his finger alighted.

He would take that whatever he read was “God’s marching orders for the day.”

One day, his finger fell on a verse that left him disquieted, to say the least.

The verse read, “[Judas] went and hanged himself” [MATTHEW 27:5].

He concluded that surely this verse had no application in his situation.

Therefore, he closed his Bible and let it fall open once more.

This time, the verse on which his finger landed read, “You go, and do likewise” [LUKE 10:37].

Thoroughly shaken, the man realised that this verse surely could not apply to him.

Therefore, he once again closed his Bible and let it fall open.

This time his finger alit on the verse that reads, “What you are going to do, do quickly” [JOHN 13:27].

I suppose it is possible to make the Bible say whatever one wishes it to say; however, a well-established hermeneutical principle cautions, “Any text out of context is pretext.”

One who reads the Word is responsible to consider what is said in the context in which it is presented.

For instance, you will note that on several occasions the Bible faithfully records the words Satan spoke.

We know that the devil is “the father of lies” [JOHN 8:44].

This does not mean that Satan is to be obeyed or that his word is to be accepted as accurate; it does mean that the Bible faithfully records the statements that the evil one made.

Similarly, there are instances when things are communicated that are blatantly false.

While the Word of God faithfully records what was said, one should not conclude that God approves of falsehoods.

The one reading the Word, and especially the one providing exposition of the Word, is responsible to handle carefully the Word, ensuring accuracy in what is communicated.

The Apostle cautions anyone who would serve as a spokesman for God, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” [2 TIMOTHY 2:15].

Let’s invest time exploring the Apostle’s presentation in order to discover the error these false teachers made.

If we can determine how they erred, we will be better equipped to expose similar errors in our day, and also to avoid falling into the trap of such errors ourselves.

Join me in exploring the Word of God as Paul explains how false teachers were misusing the Law.

THE LAW IS GOOD, BUT LIMITED — The initial matter which the Apostle addresses is the value of the Law.

Nor is this the only time in his writings that Paul will speak of the Law and its value.

Here is a point to note for those who will fully understand what the Apostle has written.

Paul has been warning against false teachers, some of whom may actually have been among the elders who met with him at Miletus [see ACTS 20:17-38].

Thus, as I read what he writes in this text, the opening words jump out at me: “Now we know…” The Greek word used is oídamen, implying an intuitive knowledge in contradistinction to knowledge that is acquired through experience or relationship.

Paul’s point is that this knowledge is complete and not being acquired.

The second point to note is that Paul uses the first person plural form of the perfect tense, implying that he is drawing a distinction between himself and Timothy—and all who believe—from the false teachers.

Those who know God and who are appointed by God possess this knowledge; the false teachers do not possess this knowledge.

Permit me quickly to point out in broad terms the purpose of the Law.

In the first place, The Law is given to restrain us from trespassing onto the wrong territory.

In ROMANS 7:7, Paul writes, “What then shall we say?

That the law is sin?

By no means!

Yet if it had not been for the law, I would not have known sin.

For I would not have known what it is to covet if the law had not said, ‘You shall not covet.’”

Again, the Law resembles a mirror to reveal sin and to lead us to Christ.

Paul has cautioned, “We know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.

For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” [ROMANS 3:19, 20].

In GALATIANS 3:24, the Apostle has cautioned, “The law was our guardian until Christ came, in order that we might be justified by faith.”

Finally, the Law serves as a rule and a guide to point out the works that please God.

Here is a passage that explains this quite well.

“Owe no one anything, except to love each other, for the one who loves another has fulfilled the law.

For the commandments, ‘You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,’ and any other commandment, are summed up in this word: ‘You shall love your neighbor as yourself.’

Love does no wrong to a neighbor; therefore love is the fulfilling of the law” [ROMANS 13:8-10].

In the Letter to Roman Christians, Paul addresses especially those who were from a Jewish background.

Most of them would claim to be religious.

In fact, most of them would take great pride in their heritage.

Here is a somewhat extended passage focusing attention on the advantages of the Law.

“If you call yourself a Jew and rely on the law and boast in God and know his will and approve what is excellent, because you are instructed from the law; and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth—you then who teach others, do you not teach yourself?

While you preach against stealing, do you steal?

You who say that one must not commit adultery, do you commit adultery?

You who abhor idols, do you rob temples?

You who boast in the law dishonor God by breaking the law.

For, as it is written, ‘The name of God is blasphemed among the Gentiles because of you.’

“For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?

Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.

But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter.

His praise is not from man but from God” [ROMANS 2:17-29].

Today, we would perhaps apply these words to someone who says, “I’m an evangelical Christian.”

We could no doubt apply this passage to someone who claims to be a devout Catholic or a devoted member of any religious organisation.

Such a person would likely argue, “I’m a good person.

I have been baptised, I partake of Communion, I go to church and I give to support the church.

Leave me out of this discussion; don’t condemn me.”

Paul’s argument is that these are all good things and they should not be discounted.

“However,” he would say, “you still need the Gospel.”

Of course, such a blunt statement would elicit the response from the religious person, “Why?”

And the answer to the pitiful bleat of such religious people must, of necessity, be, “Because God is not interested in your outward efforts alone—church membership, baptism, communion, generosity; God is interested in what is inside the person.”

The “religious person” when Paul wrote was a Jew.

They could legitimately claim multiple advantages.

• God had given them His Law.

• He had entered into a special relationship with them.

• Consequently, the Jews knew the will of God.

• They were able to approve only the most excellent moral standards.

These advantages were unconditionally true.

Because these advantages were true:

• The Jews could lay claim to being a guide for the blind.

• They could claim to be a light for those in the dark.

• They could claim to be an instructor for the foolish.

• They could claim to be a teacher for those who are in spiritual infancy.

Each claim is true so far as each goes!

Consider yet two other extended statements concerning the Law.

“The law is holy, and the commandment is holy and righteous and good.

“Did that which is good, then, bring death to me?

By no means!

It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure.

For we know that the law is spiritual, but I am of the flesh, sold under sin.

For I do not understand my own actions.

For I do not do what I want, but I do the very thing I hate.